A64003:487
A treatise of Mr. Cottons clearing certain doubts concerning predestination together with an examination…A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination…
A treatise of Mr. Cottons clearing certain doubts concerning predestination together with an examination thereof / written by William Twice ...A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination thereof / written by William Twisse ...
London: printed by J.D. for Andrew Crook, 1646
AN EXAMINATION of a Treatise written by Master Cotton, for the clea… › Question 5: The Fifth Doubt.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
In all this we have as pure Arminianism tendered unto us, as could drop from the pen of Arminius himself, or Corvinus. 1Yet God forbid we should co nomine, for that cause dislike it. It truth, we must embrace it, though it come out of the mouth of the Devil. If falsehood, we shall by Gods grace disclaim it, though it proceed out of the mouth of Angels of light, and not disclaim it only, but disprove it also. You may as well say that God doth not draw the men of this world effectually to Repentance, because they do abuse the talents and means of grace, but this I disprove thus.
In all this wee have as pure Arminianisme tendred unto us, as could drop from the pen of Arminius himselfe, or Corvinus. 1Yet God forbid wee should co nomine, for that cause dislike it. It truth, wee must embrace it, though it come out of the mouth of the Devill. If falshood, wee shall by Gods grace disclaim it, though it proceed out of the mouth of Angels of light, and not disclaim it onely, but disprove it also. You may as well say that God doth not draw the men of this world effectually to Repentance, because they doe abuse the talents and means of grace, but this I disprove thus.
- 1Exam.
First, if this be the cause why God doth not draw them to repentance, then this is the cause why he showeth not to them that mercy which he doth to the Elect; but this is not the cause thereof, which I prove thus. The mere pleasure of God is the cause; therefore that is not. The antecedent thus; God shows mercy on whom he will, and hardens, (that is, denies mercy) to whom he will. If to harden were not to deny mercy, it could not stand in opposition to showing mercy. The consequence I demonstrate thus. If to deny mercy to whom he will, doth not infer that mercy is not denied according unto works: then to show mercy to whom he will, doth not infer, that mercy is not showed according unto works.